Aharon Eliezer Zack of Blessed Memory

by Moshe Goelman of blessed memory

Translated by Jerrold Landau I confess that I am writing
about this personality with awe and love [1]; however since there is no one else to perpetuate his name in our Yizkor
book, I have taken this task upon myself. I hope that the readers will accept
my words with favor.

My first meeting with Aharon
Eliezer was in the summer of 1909, in the Yeshiva of the city of Krynki that
was under the direction and supervision of the Gaon Rabbi Shlomo Zalman Sender
Kahana Shapira of holy blessed memory, who served as the rabbi of Krynki for
many years.

This Yeshiva was noted for its
special learning style. Each of the students had to choose what tractate he
wished to study, and the rabbi presented his lecture only once a week [2]. Most of the students were older than I, and their knowledge of Talmud was
greater than mine. Salvation came to me from Aharon Eliezer, who took me under
his protection by promising the supervisor of the Yeshiva that he would teach
me the customs of the Yeshiva and help me advance in my studies. Therefore,
thanks to him, I was able to remain as a student of the Yeshiva of Krynki for
four years. As far as I remember, he left the Yeshiva after about one year.
He did not go to another Yeshiva, but rather remained in Stawiski to assist his
ill father in running the store. I met him again in our town during the years
of the First World War.

While he was still in the
Yeshiva, he amazed the students with his expertise, sharpness, quick grasp and
phenomenal memory. He was able to review the lecture of the rabbi  which
was a tapestry of sharpness, breadth of knowledge, and difficult and convoluted
questions and answers  almost word for word to those students who had
difficulty in understanding it as it was given.

During the first summer of my
sojourn in Krynki, I entered not only its splendid Yeshiva, but also the world
of in-depth study, not only of Gemara and Tosafot, but also of the other
commentators of the Talmud [3].

It is interesting that Aharon
Eliezer was not one of the diligent students. He did not sit attached to his
bench and his open Gemara, as did the other students. He also was not present
for most Mishmar (the all night study sessions) that took place each Thursday
evening. He did not need this. It was sufficient for him to look into the
text. He also studied quietly, without the traditional melodic hum of the
students. After a short time, he was able to delve into the depths of the
Talmudic section more so than the students who dedicated an entire day to their
studies. He was regarded as one of the elder students of the Yeshiva, not due
to his age, but rather due to his ability to explain matters of Gemara and
Tosafot to those who had difficulty in their understanding.

Aharon Eliezer was one of the
humble ones. He never set himself up with a place among the benches of the
large Beis Midrash where the Yeshiva sessions took place. He particularly
avoided the eastern wall, the place where the more experienced scholars sat.
His place was next to the long table that stood at the edge of the Beis
Midrash, next to the large bookcases. He was able to study by sitting,
standing and walking in the Beis Midrash.

He was good hearted, had a fine
character and a pure conscience. As he would pass by one of the students, he
would glance at him, smile, and ask: What is it? Is something
difficult? He would then immediately explain the subject matter clearly
and go on to see other students. He knew which of the younger students were in
need of help, and he did not wait until they would come to him to ask, as did
the other senior students. Rather, he would pass by them as if by chance,
tarry in front of any one of them who seemed to be having some difficulty, and
explain the matter as best he could.

It is fitting to spend a bit of
time discussing the origins of Aharon Eliezer. His father was Reb Zeev the
judge, who served in the position of judge not to receive a reward, during the
time that the Rabbi, Gaon and Tzadik Reb Chaim Aryeh Myszkowski of holy blessed
memory served as Rabbi of Stawiski. He had a store that sold iron implements,
run by his wife. He was a Torah scholar. He had a corner in the large Beis
Midrash, where he sat and studied on his own. He founded the Magen
Avraham organization, in which various well-known scholars such as Reb
Meir Kac, Reb Mendel Lewinowicz, Reb Motka Shapira, my father, and others
participated. They would gather on Sabbaths and festivals by the large table
next to the entrance of the Beis Midrash, and study their lesson in Magen
Avraham [4].

Aharon Eliezer's mother was a
pure and modest woman, generous and pleasant to everyone. One of the things
she kept busy with was Matan Beseter [5], which distributed charity to poor families prior to every Sabbath and
festival. It is told that once a well-known person came to her and told her:
You should know that your son Avraham Eliezer does not put on his
tefillin (phylacteries) and does not recite his prayers. She answered
him in her simplicity: This is impossible, for if that was indeed the
case, how would he be able to eat his breakfast?. [6] She lived a long time after the death of her husband, and continuing running
the store with the assistance of her son and daughter.

As is known, Aharon Eliezer was
a good and swift chess player, and it was difficult to beat him. He inherited
this skill from his ancestors. The famous chess player Akiba Rubinstein [7] was his uncle, and a native of our town. During the time of the war and
before it, when Akiba would visit Stawiski, he would play simultaneous games
with the chess players of Stawiski, in order to encourage them to particpate in
this stimulating game.

I have already written about
the activities of Aharon Eliezer with the youth during the First World War in
the Hatechia organization, in a different part of this book under the chapter
entitled The Jewish Youth of the Town During the Years of the First World
War and the Founding of Hatechia [8]. However his influence was not only significant upon the youth, for adults
and scholars as well would ask for his assistance in explaining a difficult
issue, not only in the Talmud but also in the affairs of the world. In the
landscape of people in Stawiski, it was common to see Reb Shabtai Friedman of
blessed memory and Aharon Eliezer walking together in the marketplace, both of
them so deeply engaged in conversation that they did not notice who was passing
in front of them. The joke passed through our town: Why was the Christian
church in the center of the marketplace built with a tall fence surrounding it?
So that Aharon Eliezer and Reb Shabtai would know when to turn back, for if
not for that, they would continue walking all the way to Lomza

Aharon Eliezer Zack, along with
his wife Frumka of the Silbersztejn family and their young son, perished in the
Holocaust. May G-d avenge their blood.

Translator's Footnotes:

An Aramaic expression denoting deep respect, often used in reference to G-d. Return

The implication is that during the remainder of the time, the students would be
studying on their own. In most Yeshiva curricula, all of the students study
the same tractate at the same time. Return

Talmud is divided into two parts  the Mishna, which is the terser, older
legal code, and the Gemara, which is the long, detailed commentary on the
Mishna, replete with questions, discussion, and cross-examination of the
contents. The Gemara also contains aggadaic material  stories, legends
and vignettes. Gemara is also used as a generic term for Talmud. Rashi and
Tosafot are the prime commentators that appear on a folio of Talmud. Return

The Magen Avraham (literally Shield of Abraham), is the pseudonym of one of the
major commentators on the Code of Jewish Law.Return

Literally giving of charity in secret, the name of an organization
that distributed provisions for needy people without the recipients knowing who
the specific donor was. In Jewish Law, it is considered a higher degree of
charity to give charity when the donor is anonymous, and even more so when both
the donor and recipient are anonymous, as that protects the feelings of the
poor. Return

In Jewish law, it is considered inappropriate to eat breakfast, or even to eat
anything, prior to reciting one's morning prayers. Return

Dr. Aryeh Remigolski of Blessed Memory

by Moshe Goelman of blessed memory

Translated by Jerrold Landau

Aryeh Leibl Remigolski was the
son of Rabbi Remigolski of blessed memory, born to him later in life [1]. He was born in Alita, Lithuania in 1908. He spent his childhood in the town
of Tristina, where his father held his first rabbinical position, and later in
Stawiski, where Rabbi Remigolski sat on the rabbinical chair for eight or nine
years.

During his childhood, Leibele,
as he was known to everyone, excelled in his sharp intellect, his quick grasp,
and special sense of humor, which endeared him to everyone. He was beloved by
the youth who used to frequent the house of the rabbi. All of them loved to
chat with him and to hear his sharp answers to the difficult questions that
they asked him. He was my student in Hebrew and Bible for many years, and he
excelled greatly in these studies.

He received his general
education from the Tachkemoni School and the Druskin Gymnasia in Bialystok. He
completed his secondary education and received his matriculation in the Epstein
Gymnasia of Vilna. He received his higher education from various universities.
He attempted to study mathematics in Warsaw. From Poland, he went to Cologne
in Germany, where he studied medicine, for Warsaw did not accept Jews in the
faculty of medicine. From Cologne, he moved to Koenigsberg and from there to
Bern and later Basle in Switzerland. He concluded his studies in Switzerland
and became licensed as a physician.

He made aliya to the land in
1936. He spent some time in Tel Aviv and its vicinity. On account of the
troubles that broke out in the summer of that year, it was difficult to become
settled in that city, so he moved to Kibbutz Ayelet Hashachar with his wife and
three children, who made aliya in 1938.

{Photo page 142  uncaptioned, apparently Aryeh Leib Remigolski.}

He did not work in agriculture.
He received living quarters and sustenance on the kibbutz in return for his
medical services to the kibbutz members. He also took care of the ill from the
surrounding area. Dr. Remigolski was a physician who was dedicated to his
patients. The residents of all the moshavim and kibbutzim of the Upper Galilee
held him in esteem and loved him. During the eight or nine years that he lived
in Ayelet Hashachar, his home was always filled with sick people, for he would
tend to them at all hours of the day or night. His fame spread far and wide,
even to the Druze and Arab residents in the Galilee and Huleh valley. He
contracted tuberculosis during the course of his tending to the Arabs. This
caused his death in 5708  1948 when he was only 40 years old. He was
brought to eternal rest in Ayelet Hashachar.

Translator's Footnotes:

The Hebrew 'ben zekunim', literally means 'son of old age'. It refers to a
youngest child, or a child that was born when the parents are already older.
It is taken from the Genesis, where Joseph is described as the 'ben zekunim' of
Jacob. Return

{144}

Akiba Rubinstein of Blessed Memory

Akiba Rubinstein was born in
Stawiski in 1882. He was the fourteenth child in his family. He was born
approximately eight months after his father died of tuberculosis, and he was
named Akiba after his father.

His father was one of the
outstanding students of Rabbi Shimon Sofer of Krakow. He was the son of Rabbi
Yaakov Yonatan Rubinsztejn, the rabbi of Grajewo, one of the students of the
Chatam Sofer [2] who received rabbinical ordination from him at the age of eighteen.

His mother Reizel was the
second daughter of the well-known philanthropist Reb Aharon Eliezer Denenberg,
who became rich through the forestry business and donated a great deal of his
fortune to the benevolent societies of Stawiski. Reb Aharon Eliezer Denenberg
visited the Land of Israel and built a synagogue in Jerusalem that stands to
this day. Every Wednesday, sixty Yeshiva students ate at his table, in honor
of the birth of his son who was born after three daughters.

When Akiba's mother became a
widow, it was very hard for her to take care of her many children, who were
weak. Indeed, most of them died in their childhood or youth. During his
childhood, the Rubinsztejn family moved to Bialystok after his mother married
Rabbi Heller, who was known as The Genius (Illuy) of Pinsk. Akiba
was educated in Bialystok along with Chaim, the son of the Illuy of Pinsk, who
was the same age as him. Chaim was also a genius, who later became known as
Professor Chaim Heller, a researcher into the sources of the bible in the
traditional style. In his time, he was known as one of the spiritual leaders
of Orthodox Judaism in the United States.

Due to his physical weakness
during his childhood and youth, and out of fear for the tuberculosis that was
prevalent at that time, he was not sent to Yeshiva as was customary in those
days. During his many free hours that he had at his disposal, he played chess
in one of the inns that was close to his home. He would often play with
himself, that is to say he would study detailed chess operations that
would later bear fruit. Within a short period of time, he made a name for
himself as an expert chess player. When the famous chess player of Lodz, a
place known as an important chess center, visited Bialystok, Akiba presented
himself before him. As the guest evaluated him, it was proven that the young
Rubinstein was a gifted chess player, and the guest invited him on the spot to
participate in the chess championships of Lodz. During that competition, Akiba
beat the best chess players in the city hands down, and to the surprise of
everyone, he won the chess title of Lodz. After this brilliant victory, Akiba
Rubinstein became a well-known national chess personality. He was invited to
competitions in other cities, and he continued progressing until he was invited
to the Russian national chess championships in St. Petersburg in 1909, where
the most experienced chess players in all of Russia participated, including the
world chess grandmaster Dr. Emanuel Lasker. To the surprise of everyone,
young Akiba Rubinstein tied for first place in this national competition along
with Lasker, and became a known chess personality in the entire world. From
that time on, he was invited to the most important international competitions.

During these competitions, he
reached heights that very few people reached in the annals of chess. He won
first place in the four largest international chess championships, as he
brilliantly defeated the chess giants. Apparently, he reached the height of
his success in the San Sebastian competition in Spain (1912).

His many fans raised his
standings in the world chess championships. However, the world grandmaster,
Dr. Emanuel Lasker, ignored the opinion of the international chess community
and invited the chess expert Schlechter to compete against him for the world
title. This refusal of Dr. Lasker to invite Rubinstein, who was regarded as
one of the chess greats in those days, was never forgotten. When the world
chess championships were reinstated after the Second World War, this incident
was brought down by the grandmaster Botvinnik as a convincing reason to
disallow the chess grandmaster from deciding who his competitor would be for
the championship.

Akiba Rubinstein made many
innovations in the theory of chess, and a collection of his plays that was
published serve as educational material for chess players until this day. His
brilliant games were included in the chess textbooks (e.g. in that of Dr.
Euwe, a former chess grandmaster).

He married a woman from the Lev
family of Szczuczyn during the First World War. He and his wife had two sons,
Yonatan and Shlomo. He settled in Brussels, Belgium after the war. Many of
the chess experts of the cities of the Low Countries were numbered among his
students.

After the First World War, his
health became shaky, and he began to suffer from headaches and nervousness.
This affected his game. With the passage of time, his game suffered greatly,
and he lost games of the second and third level. Despite this, even then he
attained fine accomplishments as he played against great competitors, and he
won prizes for the most sportsmanlike game.

He visited the Land of Israel
in 1931. This was an uncommon event in the annals of chess in the Land. His
health degenerated completely around the time of the Second World War, and he
fell into depression. He became a loner, and withdrew from communal life. His
economic situation also weakened, for he made a living from chess for all of
his life. Chess institutions published his games in books, and he was
supported from the proceeds.

During the Second World War, he
was hidden in Belgium by his fans, and he remained alive. His youngest son was
sent to a concentration camp, and survived due to his brilliant game, for the
Nazi camp commander, who himself was a good chess player, did not want to forgo
such a chess competitor.

His wife tended to him with
boundless dedication, and took care of all of his needs. After her death, he
entered an institution where he remained until the end of his life.

{146}

Akiba Rubinstein is No Longer With Us

by A. Cherniak

Translated by Jerrold Landau With the death of Akiba
Rubinstein, one of the last of the chess leaders of the world at the beginning
of this century has passed from the scene. There are only two of these
champions that remain alive: Dr. Bronstein and Professor Widmer. Rubinstein
was born in 1882 in the Polish town of Stawiski, a scion of a rabbinical
family. He became involved with chess when he was fifteen years old, and he
quickly became an expert chess player. His first accomplishments included a
victory in a duel with Silva, the third prize in the Russian chess
championships in 1930, and a tie for first prize with Duras in a competition in
Armenia in 1905 (first with Lasker) [3]. The year 1912 was the year of his most brilliant victories  three
first prizes in international competitions. During this era, he was regarded
as a serious competitor for the world grandmaster, and if not for the outbreak
of the world war, he might very well have merited this.

Rubinstein visited Israel in
1931 and conducted a simultaneous game. During his visit, he wrote an article
about chess in clear Hebrew, at the request of the editor of the
Chess (HaShachmat) periodical that was published at
that time.

Rubinstein, a quiet and modest
man, would leave the competition hall at the conclusion of the game without
asking about the results of the other players, and without studying the changes
that took place on the competition ledger. The prize did not attract him. In
his eyes, the properness of the game, the correct ideas, and the exacting moves
were what were important. When he spoke about his most brilliant games, he
would customarily point out: this was a logical game.

Rubinstein excelled in all
aspects of the game. There is almost no opening move which does not bear the
mark of some of his ideas: for example, the opening of the four knights, the
Tarrasch move of the queen's gambit, several methods of the French defense, the
Nimzovich defense, and others. However, he attained eternal fame in his
endplays, which he conducted with virtuoso.

Rubinstein's two sons are
counted among the best chess players of Belgium, and in accordance with Dr.
Euwe: Only the great name of their father disadvantages them.

From an article in Haaretz, April 14, 1961.

{147}

The Engineer David Tovia (Dobrzyjalowski) of Blessed Memory

by Sarah Tovia

Translated by Jerrold Landau

Strong roots anchored himSent their vigor to his body and soul,A very bright vigor.The brilliant forehead of a geniusShining and desirous of life.Modest grace and pent up silence were the weightsFor the heat of his temperament and his vigorous character,And humbleness against prideOn the plates of the scale.He sowed around him the light of wisdomHe went around in celebration in his world:The world of a builder, a judge, and a friendOne of the righteous of the generations.Justice and duty ennobled his character.He was like Hillel [4] who controlled his character.He needed nothing for himself,He only loved his people, he loved this landHe loved his fellowman, near and far.

Translator's Footnotes:

There are many articles about Akiba Rubinstein on the world wide web. If you
do a web search for Rubinstein & chess, you will find them. Three such pages
are as follows:

The Chatam Sofer, Rabbi Moshe Sofer (1762-1839), was one of the outstanding
rabbinical leaders of the early 18th century. He was the rabbi of Pressburg (Bratislava) for 33 years, and was
very zealous in defending Orthodoxy from the inroads of Reform. Return

There is something mixed up about this sentence, in that it names two people
with whom he shared the first prize, the second one being in parentheses.
Also, the word 'Armenia', is 'Arman' or 'Urman' in the Hebrew. I am not sure
if Armenia was really intended, but I could not think of another major locale
that matches that name. Return

A reference to the Talmudic sage Hillel, who was known for never getting angry.Return

{148}

Chaim Granit (Brzostowiecki) of blessed memory

Some lines about his personality

by Zelig Broshi

Translated by Jerrold Landau My brother Chaim was born in
1900 in the town of Stawiski, close to Lomza. He received his general education
from the Russian school. He also spent some time at the "Cheder Hametukan",
and studied Torah from our revered father Reb Moshe Ari Brzostowiecki of
blessed memory, who was known as a scholar and expert Talmudist.

M. Z. Goelman introduced
him to the world of Hebrew literature. He revealed to his students the
glory of the language of the prophets, developed their hearts with faith
and inspired in them a thirst for reading.

Chaim was fortunate, in that
even in such a forlorn town as this there was a library next to the "Hatechiya"
organization, which collected the best of the poetic and prose works of
Hebrew and Yiddish literature of those days.

My brother read with thirst
everything that came his way: Brenner and Brszdaski, Berdichevski and Frischman,
Kabak and Nomberg, Asch and Reizin, as well as many other writers who influenced
him greatly.

At the time of the outbreak
of the First World War, hunger and want fell upon the Jewish people. The
town groaned under the yoke of the German conquerors, and the Jewish youth
who were cut off from the ground dreamed about bread, work, peace, aliya
to the Land of Israel, and going out to the wide world.

In 1917, at the time of the
Balfour Declaration, a monthly called "Eglei Tal" was published, dedicated
to literature, Zionism, and the issues of the day. The editors were Albos
(the penname of Chaim), Niger (Y. Y. W., today a pharmacist in New York),
and Z. B. who served as the secretary of the organization.

This monthly was written
and edited in the living Hebrew language and served as an expression for
the effervescent energies of the youth. It had a great influence upon the
youth of the nearby villages due to its significant content and its pleasing
presentation.

Chaim wrote poetry, lead
articles, and stories. Aside from his work as editor of this monthly, he
was active in the Hechalutz and Tzeirei Zion movements of Lomza.

He arrived in the United
States in 1921. It was difficult to become acclimatized to the new country,
however he slowly became accustomed to the new environment and conditions.
He got his first job as a teacher in Gloversville. The first steps were
difficult for this young Eastern European man who was not fluent in English.
He arrived with an empty sack and a head filled with dreams, hopes, faith,
and longing. The cruel reality was not favorable to him. His working conditions
were difficult. Most of the parents of his students were German
émigrés,
who were not desirous of a Jewish education. Nevertheless, Chaim did not
become discouraged. He decisively forged a path for himself in the community,
he prepared the way, and started courses for adults. On festivals he would
lecture in the synagogue, and with his heartwarming words spiced with homiletic
interpretations and the words of our sages, he ignited hearts and won over
souls to the national idea.

From there he moved to Jersey
City, New Jersey, where he taught for eighteen consecutive years in the
Ohev Shalom institution. He also taught in the Yeshiva of Rabbi Soloveitchik[1]and in the last seven years of his life he was the principal of "The University
Heights Center".

He dedicated thirty years
of his fertile life to Jewish education.

A special area of his energetic
activity  not for the purpose of receiving a reward  was dedicated to
the "teacher's union", which became part of his life. Thanks to his activity,
the Yiddish newspapers began to discuss the problems of the Hebrew educator.
There was not one week in which an article, did not appear  a review or
an accounting of the happenings in the "union", something about educational
styles, about the economic situation of teachers, their problems and struggles.
In his articles, he delved into the professional life of Hebrew teachers,
he raised their stature both personally and communally, and made the community
aware of the physical and spiritual needs of teachers.

His enthusiastic connection
to the Yiddish language inspired him to write two schools books in that
language: a) "Di Ershte Trit" ("The First Step") for beginners, and b)
"Funem Yiddishem Lebn" ("From Jewish Life"), under the influence of Kalman
Witman of blessed memory.

Prior to his death, he was
working on compiling a schoolbook in Hebrew for beginners. He passed away
when the manuscript was ready for publication.

Chaim loved order and discipline.
His books rested on long shelves, sorted by their content and type: poetry,
science, and history. He would always say: "There is no thing which does
not have a place" (Pirke Avot, 4, 3).

My brother was very careful
regarding interpersonal matters, including with his own family. For example,
if he arranged a meeting or was supposed to be somewhere, he would certainly
show up  even if there was rain, snow, cold, or ice. He was never late
even by one minute. On the contrary, he was always early, saying that it
would be better that he wait rather than have others wait for him. He was
disgusted by those who would trample those "simple" niceties with their
heels.

He was meticulous in his
dress, and was always very careful about his physical appearance. This
was not due to haughtiness or coquettishness, but simply due to his natural
tendencies. He gave expression to his well-developed sense of esthetics.

Sometimes this behavior seemed
a bit strange to me: From where did he, a young man from a Polish town,
have this sense of esthetics? Once I asked him:

"Reb Chaim, this meticulousness
 why is it?"

He explained to me in detail:

"I could have answered you
about this "strange" behavior with a quote from our sages. A scholar who
has a wrinkle on his clothes [2].
However, if I answer you in that manner, it would seem like haughtiness
on my part. I will tell you that it is my opinion that every Jewish person
 and even a poor person who goes begging at the doors  and how much more
so a Hebrew teacher, is required to be meticulous in his dress, for in
such a matter he raises his esteem and importance in the eyes of his pupils.

He approached the table upon
which rested my slightly crushed hat, felt it and continued: "You should
know that it is different with food, for I eat modestly. No person will
look into my stomach to see what I "cooked upon the oven". However with
clothing and garments  this should be no small matter to you."

"Nu, nu Reb Chaim, have you
forgotten about the adage  'one should check into one's food but not one's
clothing'?"

He smiled, and concluded
the conversation with great pleasure:

"Wonder of wonders, to you
is due praise! However it appears to me as if there is also an adage 'one
should check into one's clothing, but not one's food'."

We were accustomed to engaging
in conversation together when we were in one place together. My brother
used to take pleasure in linguistics, similes, learning new words, adages
of the sages, and legends.

In general, we did not discuss
issues of the teaching professions. To Chaim, the paths of Hebrew education
were clear. He knew many teachers, he knew their situation, he remembered
all of the schoolbooks that were published and all of the educational
institutions
that had closed or were about to close. He had what to talk about in this
subject; however, apparently it was ingrained in our subconscious that
there was a secret agreement between us not to enter into this stormy subject
area.

However, I once overheard
him engage in these matters.

It was the year after he
left his job in New Jersey. We were walking together in one of the neighborhoods
of the Bronx. Chaim was subdued. He walked with his head down, and shrugged
his shoulders, weighing in his mind whether to open up a window to his
soul.

We passed by a garage. A
man covered in filth was lying on the ground inspecting the innards of
an automobile.

Chaim stopped, pointed to
that man, and said:

"Do you see this, Reb Zelig?
This man will have remuneration for his activities after many years of
toil and hard labor. And I, I have worked for eighteen years  eighteen
years  in an educational school, and left without anything. I did not
even save one penny. And now, you understand the difference between a Hebrew
teacher and a mechanic.

After his heart attack, when
he returned from the hospital, there was a definite change in him and his
life. He separated himself from the group, and stayed within his own confines.
He preferred to engage in solitary activities, as if he was depressed.
His steps slowed and he began to watch himself closely. Some sort of constant
fear filled his being.

One day, we had a conversation
about "the psychological foundations of Midrash"[3].
My brother complained that the treasures of Jewish Aggada are still a locked
up garden and sealed off well to the youth. They are not as well compiled
and explained as the Halacha. He spoke about the vital need for such a
compilation, which would serve as enjoyable reading material for students,
starting in grade five.

Going from topic to topic,
I purposefully mentioned the Midrash about G-d saying to King David: "You
will die on the Sabbath". The Angel of Death struggled with him and had
no power over him, since he, the psalmist, never interrupted his learning,
until one day a wind came and rustled the trees in his garden. When the
pleasant songwriter of Israel went out to see what had taken place  his
soul left him

"Reb Chaim", I continued,
"if you wish, here is the opportunity to construct a wide variety of homiletic
interpretations. It was the Sabbath  this means that work stops, there
is inactivity, and calm in the life of the spirit. The Torah renews the
person and states that as long as a person has a hold upon life, a purpose,
an occupation, content  he is assured that he will remain in this world.
However if he cuts off the cord that connects him to the present  there
is no more rectification. On the Sabbath, the morbid spirituality brings
with it physical destruction " I opened up for him literary and educational
content that could be expressed.

Chaim listened intently.
I saw that my words pained him. His gaze looked as if he was looking for
a point of exit. Finally, he said:

"By homiletic exegesis, one
can explain any problem. You know that lately I have been working on compiling
a book for study, but doubts have overcome me, and I cannot continue.
Apparently,
this is also vanity, and chasing after the wind[4]".

He rested for a moment and
added:

"Our sages who looked into
all the crevices and wrinkles of the soul explained the verse 'Jacob arrived
whole' (Genesis 33, 18)  whole is his body, whole in his money, and whole
in his Torah. That is to say, there is a threefold sense of wholeness:
health, economic security, and cultural life. These are the urgent needs
of man that are required for peace of the soul. However, how many Jacobs
are there in the marketplace?"

"My wings are plucked, plucked
 and I am silent ".

The feeling that "his wings
are plucked", did not come upon him suddenly, at one time. In the last
years  particularly after his illness  thin doubts began to seep into
his subconscious, for "the day has declined", and an angst seeped into
his soul and poured onto it drops of poison mixed with fear. This was not
due to physical decline, but rather due to a dream, which was not realized
and would never be realized. He must become accustomed to the idea that
he was "only" a teacher. "Traveled and traveled but not a veteran", he
used to say. Then I realized that days came upon Chaim for which he had
no desire.

When he went on vacation
during his final summer, I came to take leave of him. The conversation
was choppy. He was in the midst of a flurry of activity. Chaim was taking
measured steps from room to room, deciding what to pack and what to leave
behind.

I suddenly realized that
the first item that he put in his suitcase was his Tallit (prayer shawl).
He folded it and caressed it. He yearned for it with devotion as would
a pious Jew.

"I will answer your query
with a story that I read or heard: Once the Maggid of Kelm came to town.
He entered one house and did not see anybody there. Behold, from one of
the rooms he heard a gentle voice of quiet wailing. The Kelmer followed
after the voice. Suddenly he saw that on a chair in the corner there was
a Tallit. He leaned over it and whispered to it:

Tallit, Tallit, why are you
weeping?

It answered:

My owner went abroad. He
packed all of his precious belongings, including insignificant objects,
but he forgot me.

When the Kelmer heard these
words, he said:

Tallit, Tallit, take comfort!
The day will come when your owner will leave everything behind and only
take you[5]".

My brother spoke a very vibrant
Yiddish, and he embellished this story with special language. He added
his own style and special melody. With the expressions of his face and
the movements of his hands, the Maggid of Kelm became alive, and with his
trembling, emotional voice, it was possible to hear the bitter weeping
of the Tallit.

He stopped. I always knew
that Chaim would take a pause in the middle, and have something more to
say. However, he did not add anything --- ---

Now that my brother is here
no more, it seems to me that he walked through life as an experienced actor.
I ask myself: these noble expressions with which he adorned himself and
the external peace which flowed from his sublime face  were there not
on them any sign of internal turmoil, covering up the storm and fire that
were caught up in his heart, and eventually burned him with their coals?

Who can understand the struggles,
setbacks, obstacles, hindrances, wounds and scars in the inner recesses
of a person? Who can come and investigate into his soul?

The choppy words that came
out of his mouth inadvertently, gave hints that the breech in his soul
was larger than the solid part.

Chaim was burdened with a
primitive sense of poetry and a somnolent expertise in literature. Hebrew
and Yiddish walked side by side with him. His soul knew no bounds in his
love for them. He collected books of poetry and read them with deep
concentration,
especially the classics, which imprinted their impression upon him.

His literary legacy included
poems in Yiddish, articles on problems in education and personalities,
as well as evaluations of school texts. He also translated some of the
Poems of Cohen, Pichman, Tshernikovsky, Schneur, Katznelson, and Efrat,
as well as the Hebrew words of G. Shufman.

However his soul played tricks
upon him, in that he did not develop to his full potential and expertise.
From here came the thirst, the longing, and blinding efforts to give expression
to his restrained abilities. Thus did Chaim battle with his desires, and
he overcame  but eventually fell in battle

I sometimes think to myself
that the fate of Chaim was not private, but rather general  the fate of
many: a broken heart.

One rainy Sunday I accompanied
him to his final rest. I did not believe, and I still do not believe that
this was the last time. I am pained for you by brother Chaim! Your were
very dear to me. My love of you was wondrous[6].
Rest in peace!

5713  1953.

Translator's Footnotes:

A statement from the Talmud that a
scholar should be careful about the appearance of his clothing, since people
look to him as an example of the glory of the Torah. Return

Midrash is traditional Jewish legends
and homiletic stories, often found in the Talmud and other collections.
Midrash is otherwise known as Aggada. The legalistic material in the Talmud
is known as Halacha. Return

An expression from the book of Ecclesiastes
(Koheleth), describing futility. Return

This material is made available by JewishGen, Inc.
and the Yizkor Book Project for the purpose of fulfilling our
mission of disseminating information about the Holocaust and
destroyed Jewish communities. This material may not be copied,
sold or bartered without JewishGen, Inc.'s permission. Rights may be
reserved by the copyright holder.

JewishGen, Inc. makes no representations regarding the accuracy of
the translation. The reader may wish to refer to the original material
for verification. JewishGen is not responsible for inaccuracies or omissions in the original work and cannot rewrite or edit the text to correct inaccuracies and/or omissions.
Our mission is to produce a translation of the original work and we cannot verify the accuracy of statements or alter facts cited.